BHT with Full Translator’s NotesLuke 1 =
1
“I For My Part Thought It Important to Write for You, Most Honorable Theophilus, the Whole Story”
1 Most Honorable Theophilus:+
In view of the fact that so+ many have made an effort to put together accounts+ concerning the events+ that are believed with such strong+ conviction among us,++2 in a manner similar to how those who became, from the very+ outset, eyewitnesses and trusted servants+ of the Word,+ have handed such accounts+ on to us—+ 3 I for my part+ thought it important, since+ I have for a long time+ followed all things carefully,++ to write for ˢyou, most honorable Theophilus,+ the entire story,+ 4 so that ˢyou may know for certain the reliability of the matters concerning which you were instructed.+
“Your Wife Elizabeth Will Bear You a Son”
5 In the time+ of Herod king of Judea, there was a certain priest named Zechariah, who belonged to the priestly division of Abijah.+ His wife was a descendent+ of Aaron, and her name was Elizabeth. 6 Now both of them were righteous in the sight of God, living their lives in accordance with all the commandments and precepts of the Lord blamelessly. 7 Yet they didn’t have any children, because Elizabeth was unable to conceive,+ and both of them were very+ old.+
8 One day+ when Zechariah’s division was on duty and he was serving as priest in the presence of God,++ 9 according to the custom of the priests he was chosen by lot to enter the sanctuary of the Lord and present the incense offering.+ 10 The whole assembly of the people was praying outside at the time+ of the incense offering. 11 Then there appeared to Zechariah+ an angel+ of the Lord, standing to the right of the altar of incense. 12 Zechariah was startled when he saw the angel,+ and became very+ afraid.+
13 “Don’t be afraid, Zechariah,” the angel said to him. “ˢYour prayer+ has been heard.+ Your wife Elizabeth will bear you a son, and ˢyou are to+ name him John, the LORD is gracious.+ 14 Your heart will be full of joy and gladness,+ and many, many+ people will rejoice because of his birth. 15 He will be great in the sight of the Lord, you see. He must not+ drink wine or beer,+ and he will be filled, while still in his mother’s womb,+ with the Holy Spirit,+ 16 and will turn back to the Lord their God many of the people+ of Israel.+ 17 He, in fact, will carry out his ministry ahead of the Lord+ under the power of the Spirit like Elijah,++ to cause the hearts of the fathers and the children to return++ and cause the disobedient to turn+ to the ways+ of the righteous,+ to make ready for the Lord a people thoroughly prepared.”+
18 “How can I be sure of this?” Zechariah asked the angel. “I am an old man, and my wife, too, is old.+”
19 “I am Gabriel, who stands in the presence of God,” the angel answered, “and I was sent to speak to ˢyou and bring you this good news. 20 Now listen! ˢYou will remain silent and unable to speak until the day these things begin+ to take place, because you did not believe my words, which will be fulfilled at their appointed time.”+
21 Meanwhile, the people kept waiting for Zechariah and were wondering why he was taking so long+ in the sanctuary. 22 When he finally+ did come out, he was unable to speak to them. Then they realized that he had seen a vision+ in the sanctuary, for+ he himself was using gestures to communicate to them and remained unable to talk.+ 23 When the time+ of his priestly service was completed, he returned home. 24 Some time later,+ his wife Elizabeth conceived, and she kept herself in seclusion for five months. 25 “How kind and merciful the Lord has been to me!”+ she said. “For he has now+ shown his concern+ and+ healed this barren womb that has brought me such disgrace in people’s eyes.+”
“You Will Conceive and Give Birth to a Son”
26 When Elizabeth was in her sixth month,+ the angel Gabriel was sent by God to a town in Galilee called Nazareth, 27 to a virgin legally bound in betrothal+ to a man named Joseph, who descended from the royal family line of David.+ The virgin’s name was Mary. 28 The angel+ came to her and said, “Shalom,+ you who are highly favored! The Lord+ is with you!”
29 Mary,+ at his words, felt very+ confused and frightened,+ wondering+ what in the world+ this greeting could possibly mean.+
30 “Don’t be afraid, Mary,” the angel said to her. “ˢYou+ have found favor with God. 31 Listen very carefully.+ You will conceive+ and give birth to a son, and ˢyou are to+ name him Jesus, the LORD saves.+ 32 This child+ will be great and will be called the very+ Son of the Most High; the Lord God will give him the throne of his father+ David, 33 and he will reign over the house of Jacob forever into the ages,+ and his Kingdom will never end.”+
34 “How can this happen,” Mary asked the angel, “since I have with a man not been intimate+?”+
35 “It is+ the Holy Spirit who will accomplish+ this in ˢyou,” the angel replied to her, “and the power of the Most High that will overshadow you.+ That is why the child to be born will be called holy,+ the ‘Son of God.’+ 36 Consider ˢyour relative Elizabeth.+ She, too, has conceived a son,+ despite+ her old age. She is now in her sixth+ month—she who was once said to be+ childless+! 37 For absolutely+ no word from God will ever+ fail.+”+
38 “Here I am,+ the Lord’s slave,” Mary said. “May it happen to me just as you have said.+” Then the angel left her.
“Blessed Are ˢYou Among Women, and Blessed Is the Child in Your Womb!”
39 Mary got ready shortly afterwards+ and hurried off to the hill country, to a town in Judah, 40 where she entered Zechariah’s home and greeted Elizabeth. 41 When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth herself+ was filled with the Holy Spirit 42 and exclaimed with a loud cry, “Blessed are ˢyou among women, and blessed is the child in your womb+! 43 Yet why am I so honored,+ that the mother of my Lord would visit me+? 44 For as soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. 45 Blessed is she who had faith+ that the Lord really would do what he promised her!+”
46 Then Mary said,
“My soul exalts the Lord,
47 and my spirit is full of joy because of God my Savior!
48 For he has shown concern for his slave in her humble circumstances.+
Yes, from this time forth all generations will consider me blessed.
49 For the Mighty One has done great things for me; holy+ is his name!+
50 His steadfast love+ endures from generation to generation for those who fear him!+
51 He will surely+ perform mighty acts with his powerful+ arm.+
He has as good as scattered those who are arrogant in mind and heart.++
52 He will certainly tear ruthless tyrants+ from their thrones
and exalt the humble.+
53 The hungry he will satisfy with good things,
but the rich he is going to send away with nothing.
54 He will indeed come to the aid of Israel his servant,+
in remembrance of his steadfast love,+
55 just as he promised+ to our fathers,+
to Abraham and to his seed forever into the ages.”
56 Mary stayed with Elizabeth+ about three months and then returned home.
“John Is His Name”
57 As for Elizabeth, the time came for her to have her baby, and she gave birth to a son. 58 Her neighbors and relatives heard how merciful the Lord had been to her,+ and they rejoiced with her. 59 On the eighth day they came to circumcise the child,+ and they wanted+ to name him after his father Zechariah.
60 “No!” his mother replied. “He is to be named John.”
61 “But+ none of your relatives has this name!” they said to her.
62 Then they began using gestures to ask his father what he wanted to name the boy.+ 63 Requesting a writing tablet, Zechariah+ wrote, “John+ is his name,” to the surprise of everyone. 64 At that, Zechariah’s+ mouth was suddenly opened and his tongue set free, and he praised and praised+ God.+ 65 Fear came over all their neighbors, and the news+ of all these things continued to spread+ throughout the whole entire+ hill country of Judea. 66 Everyone who heard about it took the matter to heart.+ “What in the world+ is this child going to be?” they wondered. It was obvious that the Lord was doing, you see, in the case of this child,+ something very powerful and special.+
67 Zechariah, then, the boy’s+ father, was filled with the Holy Spirit and prophesied:
68 “Blessed be the Lord God of Israel,
for he will surely+ come to our aid and bring about the paid release of his people from slavery+
69 and raise up+ a mighty Savior+ from the royal line+ of David his servant,
70 just as he promised+ through the mouth of his holy prophets long ago,+
71 a Savior who will deliver+ us from our enemies and from the power+ of all who hate us,
72 because+ of his steadfast love+ to our fathers+ and in remembrance+ of his holy covenant,
73 the oath he swore to our father Abraham, in which he promised+ that we,
74 after being rescued from the power,+ of our enemies,+
would render priestly service before him without fear,++
75 in holiness and righteousness in his presence+ all our days.+
76 “And as for ˢyou, my child,
“a prophet of the Most High is what+ you will be called.
For you will go ahead of the Lord to prepare the way for him,+
77 by giving+ the knowledge of salvation to his people,+
salvation+ through+ the forgiveness of their sins,+
78 forgiveness offered+ because of the compassion and steadfast love of our God,+
the steadfast love+ on account of which+ the Branch+ will come to our aid from on high,
79 to shine light on those who dwell in darkness as thick as the deep shadow of death,+
by guiding+ our feet in+ the way of peace.+”+
80 The child, then, continued+ growing and became stronger and stronger+ in spirit.+ And he lived in the wilderness until the time when he appeared publicly+ to Israel.
+1:1IT. Luke is written as a letter to a man named Theophilus (see UBSHS [Lk], 11). Cf CJB, TEV.+1:1πολλοὶ ( polloi) is in P2 (see BART Display and LDGNT), and thus an adverb has been used to give extra focus to this constituent.+1:1Technically a singular noun is used here, but the meaning is plural. In other words, Luke doesn’t mean that many people were working together on a single account, but that many people were writing multiple accounts (see NAC [Lk], 25). Cf CJB, NLT.+1:1Or matters.+1:1πεπληροφορημένων ἐν ἡμῖν ( peplērophorēmenōn en hēmin) is in an embedded focal position (see BART Display and LDGNT), and therefore an adverb and adjective have been used to give extra focus and emphasis to this constituent (in keeping with the interpretation reflected in the text; see following note).+1:1Or concerning the events that have been fulfilled/accomplished/taken place among us; or concerning the events that have been fully proclaimed among us. Cf KJV. For more on the interpretive options here, see BDAG, 827, sv πληροφορέω 1.a.; DBL Greek, #4442; ESL, #4135; UBSHS (Lk), 8.+1:1Cf Heb 11:1.+1:2ἀπʼ ἀρχῆς ( ap archēs) is in an embedded focal position (see BART Display), and αὐτόπται καὶ ὑπηρέται τοῦ λόγου ( autoptai kai hupēretai tou logou) in an embedded split focal position (see BART Display; cf LDGNT), and therefore an adverb and commas have been used to give extra focus to ἀπʼ ἀρχῆς ( ap archēs), which has itself been used as a spacer to give extra focus to αὐτόπται καὶ ὑπηρέται τοῦ λόγου.+1:2For this gloss for ὑπηρέτης ( hupēretēs), see ANLEX, 391, sv.+1:2Or of the message, or of the word, or of the teaching. Following McGirr, τοῦ λόγου ( tou logou) here has been interpreted as an insider reference to Jesus (see McGirr, Ten Ways, 60). This makes sense especially considering that “of the Word” is used with “eyewitnesses.” Cf Jn 1:1-3; Ac 1:21-2.+1:2The direct object is implied from the context. Cf ESV, HCSB, NKJV.+1:2Cf Ac 15:24, 21:17-21, 23:29; 1 Co 4:1-4, 11:2, 15:1-2; 2 Co 11:4, 12-15; Gal 1:6-9, 2:4-5, 5:7-14; Php 3:1-3, 3:17-4:1; Col 1:23, 2:2; 1 Th 1:4-7; 2 Th 2:14-15; 1 Ti 1:3-7, 4:7; Tit 1:14 2 Pt 1:16. Cf the translation here with McGirr’s trajectory of interpretation and translation of these verses (McGirr, Ten Ways, 54-63). Though I don’t entirely agree with McGirr’s analysis or all of his translation choices in this opening section of Luke, his claim that Luke is warning Theophilus against questionable accounts being produced by people besides the apostles is quite plausible.+1:3Or I too.+1:3The participle here is interpreted as an adverbial participle of cause. This is reflected in the translation. Cf CJB, HCSB, LEB, NCV, NET, NIV, TEV.+1:3Or from the beginning.+1:3ἀκριβῶς ( akribōs) is in a DFE position (see BART Display), and has therefore been placed in clause-final for extra focus and stress.+1:3Cf 1 Ti 4:6; 2 Ti 3:10.+1:3καθεξῆς ( kathexēs) is in P2 (see BART Display and LDGNT), and thus κράτιστε Θεόφιλε ( kratiste theophile) has been used as a spacer to give extra focus to this constituent.+1:3Cf this rendering of καθεξῆς ( kathexēs) with the CJB, NET, NCV, and TEV at Ac 11:4. Cf also UBSHS (Ac), 222.+1:4Or informed. περὶ ὧν κατηχήθης λόγων ( peri hōn katēchēthēs lōgōn) is in an embedded P2 position (see BART Display), with κατηχήθης preposed as an embedded focal constituent within the embedded element (according to Dr. Stephen Levinsohn’s analysis, which he shared with me through personal correspondence). The constituent as a whole has therefore been placed in clause-final for primary focus and stress. Italics have also been used to give extra focus and emphasis to κατηχήθης.+1:5Lit the days. ME. Cf NCV, NET, NIV, TEV.+1:5Cf 1 Ch 24:10.+1:5Lit was of the daughters of. ME (see L-N, 10.31). Cf CJB, ISV, NET, NIV, NRSV.+1:7Lit was barren, or was sterile. ME(I/F) (see L-N, 23.56). Cf HCSB, NLT.+1:7προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ( probebēkotes en tais hēmerais autōn) is in P2 (see BART Display and LDGNT), and thus an adverb has been used to give extra focus and emphasis to this constituent within the ME (see following note).+1:7Lit both of them were advanced in their days. ME(I/F) (see L-N, 67.99). Cf NCV, NET, NLT, TEV.+1:8Lit Now it happened that. EFE. Cf CJB, NCV, NIV, NLT, TEV. The phrases kai egeneto or egeneto de function in a variety of ways in Luke’s gospel (for a summary description, see UBSHS [Lk], 22). Corresponding EFEs are used throughout the translation of Luke, depending on the context.+1:8Lit Now it happened that when he was serving as priest in the order of his priestly division before/in the presence of God. ME. Cf CJB, HCSB, NIV, NRSV.+1:8Cf 1 Ch 24:10, 19; 2Ch 8:14, 31:2.+1:9Cf Ex 30:7-8.+1:10Lit hour. ME. Cf CJB, ISV, NCV, NIV, NRSV.+1:11Lit to him.+1:11Or the angel. See note at Mt 1:20.+1:12IT. The direct object is implied here. Cf most English translations.+1:12φόβος ( phobos) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this element within the ME (see following note).+1:12Lit fear fell upon him. ME. Cf CJB, NCV, NLT.+1:13διότι ( dioti) here isn’t directly causal (see UBSHS [Lk], 30), and has therefore been left untranslated. Cf NCV, NEB, NIV, NLT, TEV.+1:13Cf Dn 9:20-23.+1:13This is an imperatival future. Cf CJB, ISV, NIV, NLT, TEV.+1:13IT. In Hebrew, John’s name means “Yahweh is gracious,” or “Yahweh has shown favor” (see FSB, Lk 1:13; UBSHS [Lk], 31).+1:14Lit And there will be to you joy and gladness. ME.+1:14πολλοὶ ( polloi) is in P2 (see BART Display and LDGNT), and therefore repetition has been used to give extra focus to this constituent.+1:15This is an οὐ μὴ ( ou mē) + aorist subjunctive construction, which is the strongest and most emphatic form of negation in Koine Greek (see Black, Grammar, 180; Mounce, Grammar, 316; NET Bible Notes, Re 3:3). οὐ μὴ πίῃ ( ou mē piē) is also in a DFE position (see BART Display and LDGNT). Italics have thus been used to give extra focus and emphasis to the negation.+1:15Cf Nm 6:3; Jg 13:3-5; Mt 11:18; Lk 7:33.+1:15πνεύματος ἁγίου ( penumatos hagiou) is in P2 (see BART Display and LDGNT), and therefore ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ ( heti ek koilias mētros autou) has been used as a spacer to give extra focus to this constituent, which has also been placed in clause-final for primary focus and stress.+1:15Cf Lk 1:41, 44.+1:16Lit sons. ME (see L-N, 11.58). Cf CJB, NCV, NET, NRSV, TEV.+1:16πολλοὺς τῶν υἱῶν Ἰσραὴλ ( pollous tōn huiōn yisraēl) is in P2 (see BART Display and LDGNT), and has thus been placed in clause-final for extra focus and stress.+1:17Lit will go before him. ME.+1:17Lit in/by the Spirit and power of Elijah. ME (see UBSHS [Lk], 36; translation and notes at Re 1:10). Cf TEV. πνεύματι καὶ δυνάμει ( pneumati kai dunamei) is an example of hendiadys. Hendiadys is “the expression of an idea by the use of usually two independent words connected by and (as nice and warm) instead of the usual combination of independent word and its modifier (as nicely warm)” ( Miriam-Webster’s, sv). In view here, moreover, is not the human spirit, but the Spirit of God (see UBSHS [Lk], 36).+1:17Cf 2 Ki 2:9, 2:15.+1:17Or to turn the hearts of the fathers back to the children. Cf Dt 30:2; Ml 4:4 (NET). Following the lead of the NET at Ml 4:6 in translation here (see NET Bible Notes, Ml 4:6). The prophetic focus of the Torah is on repentance that extends across generational lines within the nation (see, eg, Dt 30:2; 1 Ki 18:36-40; cf “remember the Law of my servant Moses” at Ml 4:4).+1:17Cf Lv 26:40-42; Dt 4:29-31, 30:2-3; 1 Ki 18:36-39; Ne 1:9; Is 55:7; Jl 2:12-13.+1:17Since the direct objects are different in nature, this is most likely an example of zeugma.+1:17Or attitude, or mindset, or wisdom, or understanding, or prudence. Cf REB in ESS (Lk), 32.+1:17Cf Ezk 3:20-21; 18:21-32, 33:8-19.+1:17Cf Ml 3:1; Mt 11:10; Mk 1:2; Jn 3:28-9; Re 19:7-8.+1:18Lit advanced in her days. ME(I/F) (see L-N, 67.99). Cf NCV, NET, TEV.+1:20The context (cf v 1:64) indicates that the aorist is functioning inceptively here (see Royce Gordon Gruenler in Mounce, Grammar, 193).+1:20Cf Gn 18:9-14.+1:21Lit were wondering at his being delayed. ME. Cf CJB, HCSB, ISV, NLT, TEV.+1:22IT. The context indicates an anticipated event following a delay. Cf NLT.+1:22ὀπτασίαν ( optasian) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+1:22Lit and. Koine Greek often used parataxis to link words or clauses when some sort of hypotactic relationship was implied (see BDAG, 494, sv καί 1.b.β., γ.; BDF, §471; Wallace, Grammar, 19; NET Bible Notes, Mk 10:28). Cf NET, NIV.+1:22Lit remained mute/dumb. ME (see L-N, 33.106). Cf most English translations.+1:23Lit the days. ME. Cf CJB, NET, NIV, NCV, TEV.+1:24Lit After these days. ME (see UBSHS [Lk], 46). Cf NET, TEV.+1:25Lit Thus the Lord has dealt with me. ME (see UBSHS [Lk], 47). Cf Gdspd; NLT; Phps.+1:25Lit in days in which. ME (see UBSHS [Lk], 47). Cf TEV.+1:25Or favor.+1:25This is an infinitive of result. Cf CJB, ISV, NIV, NRSV.+1:25Lit to remove my disgrace among men. ME(H) (see NET Bible Notes, Lk 1:25; UBSHS [Lk], 47). As is true of many cultures today, among the Jewish people of this time barrenness carried a stigma with it. Cf Lv 20:20-21; Jr 22:30.+1:26Lit In the sixth month. ME/IT (see UBSHS [Lk], 48; NAC [Lk], 82; NET Bible Notes, Lk 1:26; cf vv 24-5, 36). Cf ISV, NCV, NET, NLT, TEV.+1:27Lit betrothed to. ME(H) (see note at Mt 1:18).+1:27Lit Joseph from the house of David. ME(I/F/OTB)/IT (see BSL, Lk 1:27, sv οἶκος; L-N, 10.24; NET Bible Notes, 2 Sm 7:11). In this context, “house” doesn’t just mean family line, but royal lineage and dynasty. This is important in light of vv 32-3. Cf TEV.+1:28Lit He.+1:28Lit greetings, or hail. ME(H) (see note at Mt 26:49). Cf CJB.+1:28ὁ κύριος ( ho kurios) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+1:29Lit She.+1:29διεταράχθη ( dietarachthē) is in a DFE position (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this element, which has also been placed in clause-final for primary focus and stress.+1:29The lexeme here involves both perplexity and fear (see ANLEX, 375, sv ταράσσω 2). Since the subsequent context addresses both (the former in 29b, and the latter in v 30), I have included both in the translation here. Cf NLT.+1:29Lit and was wondering/figuring out. Cf HCSB. Koine Greek often uses parataxis in places where English may prefer hypotaxis (see BDAG, 494, sv καί 1.b.β.-ζ.; BDF, §471; Wallace, Grammar, 19; NET Bible Notes, Mk 10:28). The imperfective aspect of the verb and the close temporal proximity, if not contemporaneity, of the action here is more naturally expressed in English, in my opinion, by means of a participle (cf HCSB). It is also possible to interpret the verb as functioning inceptively (see NET) or conatively (see ESV, ISV, NLT). In the latter case, care must be taken in translation (the NLT makes it sound like Mary is having trouble thinking; the ESV and ISV are better).+1:29IT. A sense of astonishment may be implied by the optative here (see UBSHS [Lk], 553). It is certainly present contextually.+1:29Lit of what sort this greeting might be. ME (see UBSHS [Lk], 52-3, 553). Cf ISV, NCV, NEB, NLT, NET.+1:30γὰρ ( gar) here is signaling strength and support for what precedes. As in v 13 (see note at “your” there), the relationship between this clause and the preceding clause isn’t directly causal, and therefore γὰρ has been left untranslated. Cf NIV, TEV.+1:31Lit behold. EFE. See note at Mt 2:9.+1:31Lit conceive in the womb. ME (see L-N, 23.49). Cf HCSB, NLT.+1:31This is an imperatival future. Cf ISV, NIV, NRSV.+1:31IT. See note at Mt 1:21.+1:32Lit This one.+1:32υἱὸς ὑψίστου ( huios hupsistou) is in P2 (see BART Display and LDGNT), and thus an emphatic adjective has been used to give extra focus and emphasis to this constituent.+1:32Or ancestor, or forefather.+1:33Cf Is 14:1, 29:22, 46:3-4.+1:33Cf 2 Sm 7; 1 Ki 2:12; 1 Ch 17; Ps 2, 89, 132; Is 9:2-7; Jr 33:17.+1:34οὐ γινώσκω ( ou yinōskō) is in a DFE position (see BART Display and LDGNT), and therefore this element within the ME (see following note) has been placed in clause-final for extra focus and stress.+1:34Lit since I am not knowing a man. ME(I/F) (see L-N, 23.61). Cf HCSB.+1:35πνεῦμα ἅγιον ( pneuma hagion) and δύναμις ὑψίστου ( dunamis hupsistou) are in P2 (see BART Display and LDGNT), and thus a cleft-construction has been used to give extra focus to these elements.+1:35Lit come upon you, or come over you. ME. Following the lead of L-N (see L-N, 15.83) and the UBSHS (see UBSHS [Lk], 60), an ME has been used here to avoid sexual connotations. Cf note at Mt 1:18.+1:35Cf Ex 40:35; Ps 91:1; Lk 9:34.+1:35ἅγιον ( hagion) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+1:35Cf 2 Sm 7; Ps 2.+1:36Cf HCSB, TEV.+1:36A comma has been placed after “son” to ensure that the thematic addition is applied to having a child and not to old age.+1:36Lit in. ME (see UBSHS [Lk], 62). Cf NCV, NET, TEV. The meaning here is obviously concessive.+1:36μὴν ἕκτος ( mēn hektos) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+1:36Cf ISV, NIV, NRSV, TEV.+1:36Lit barren. ME(I/F) (see L-N, 23.56). Cf HCSB, NCV, TEV.+1:37πᾶν ῥῆμα ( pan rēma) is in a DFE position (see BART Display), and therefore an adverb has been used to give extra focus to this constituent.+1:37The future indicative has been interpreted as a gnomic future. This is reflected in the translation. Cf CJB, ISV, NIV, NLT, TEV.+1:37Or nothing will be impossible from God. Cf ASV, NLT, REB.+1:37Cf Gn 18:14; Is 55:9-11; Jr 32:17, 32:27.+1:38Lit behold. Cf NEB, NRSV; UBSHS(Lk), 63; most English translations at Mt 12:49.+1:38Lit according to your word. ME. Cf CJB, ISV, NCV, NIV, NLT, TEV.+1:39Lit in these days. ME (see UBSHS [Lk], 64). Cf CJB, NIV, NLT, TEV.+1:41“Elizabeth” here is receiving thematic prominence (see BART Display), and therefore an intensive pronoun has been used to draw more attention to this element.+1:42Lit the fruit of your womb. ME(I/F) (see L-N, 10.38). Cf CJB, HCSB, NCV, NET, NIV, NLT.+1:43Lit Yet from where/why to me this. ME (see UBSHS [Lk], 68). Cf NIV, NLT.+1:43πρὸς typically takes μέ ( me), and when used with ἐμέ ( eme), the pronoun is more emphatic (see Black, Grammar, 68; cf UBSHS [Lk], 68). It has thus been italicized for emphasis.+1:45Or who trusted, or who believed.+1:45Lit that there would be a fulfillment to the things that have been spoken to her from the Lord. ME (see BDAG, 997, sv τελείωσις 2). Cf CJB, NCV, NIV, NLT.+1:48Lit looked upon the lowliness/humble station of his slave. ME (see BDAG, 990, sv ταπείνωσις 2).+1:49ἅγιον ( hagion) is in P2 (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this element.+1:49Cf Lv 22:32; 1 Ch 16:10; Ps 29:2, 30:4, 33:21, 97:12, 103:1, 105:3, 111:9, 145:21; Is 57:15; Ezk 36:20-23, 39:7, 39:25; Re 4:8.+1:50Or faithful love, or lovingkindness. Lit mercy. ME(OTB) (see NET Bible Notes, Lk 1:50, 72; note at Mt 5:48).+1:50Cf Ex 20:6, 34:6-7; Dt 5:9-10, 7:9-10; Ps 100:5, 103:11, 103:17; Jr 32:18; Dn 9:4.+1:51The aorist verbs in vv 51-54 are functioning proleptically/prophetically. This is reflected in the translation. Cf UBSHS (Lk), 75.+1:51IT (see L-N, 76.3).+1:51Cf Is 33:2; 40:10-11, 51:5, 52:10, 53:1, 59:16, 63:5. I have opted for a more literal rendering here because of the connection of this idea with the Messiah (cf, eg, Is 53:1, 63:1-6; Jn 12:38; Re 19:11-21).+1:51Lit the arrogant in the thoughts of their hearts. ME (see note at Mk 3:5). Cf ISV.+1:51Cf 2 Ch 32:25; Ps 18:27, 101:5; Pr 8:13, 16:5; Is 2:11-22, 13:11; Dn 4:37.+1:52The context indicates that δυνάστης ( dunastēs) carries with it connotations of abusive rule and an adversarial relationship to God. Cf the LXX-Hebrew alignment at Jb 6:23, 9:22, 15:5, 15:20, and 27:13 ( LALS, sv δυνάστης).+1:52Cf Ps 2, 149; Is 40:22-23; Dn 2:20-23.+1:54Cf Dt 4:30-31, Ps 102:13-17; Is 41:8, 44:1, 44:21, 45:4, 49:3-5; Ac 1:6.+1:54Lit his mercy. ME(OTB) (see note at Lk 1:50). Cf Dt 4:30-31; Ps 25:6; Jr 31:20; Mic 7:18-20; Hab 3:2; Rm 11:28-32.+1:55Lit as he spoke. In this context, the things spoken are the promises of the covenant (see NET Bible Notes, Lk 1:55). Cf CJB, ISV, NET, NCV, NLT.+1:55Or forefathers, or ancestors.+1:56Lit with her.+1:58Lit that the Lord had made large his mercy with her. ME. Cf CJB, HCSB, ISV, NCV, NET, NIV, NLT, TEV.+1:59Cf Lv 12:3.+1:59The imperfective verb here is functioning either voluntatively or conatively. Cf NET, NCV, NLT.+1:61IT. Cf NCV, NET, TEV.+1:62Lit name him.+1:63Lit he.+1:63Ἰωάννης ( yōannēs) is in P2 (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this constituent.+1:64Lit his.+1:64Or began praising. VPR. See VCC (Lk 1:64). “The imperfect tense of elalei suggests that Zechariah continued to speak for some time” ( UBSHS [Lk], 86).+1:64Lit was speaking, praising. ME. The participle here defines the nature of the speech (see UBSHS [Lk], 86). Cf NCV, NLT, TEV.+1:65IT. Cf NLT, TEV.+1:65Lit all these events were being talked about. ME. Cf NCV, NLT, TEV.+1:65ἐν ὅλῃ τῇ ὀρεινῇ τῆς Ἰουδαίας ( en holē tē oreinē tēs youdaias) is in P2 (see BART Display), and therefore an adjective has been used to give extra focus to this element, which has also been placed in clause-final for primary focus and stress.+1:66Cf HCSB.+1:66τί ( ti) is in P2 (see BART Display and LDGNT), and therefore “in the world” has been used to give extra focus to this constituent, and to express the wonder and amazement present contextually.+1:66καὶ χεὶρ κυρίου ( kai xeir kuriou) is in P2 (see BART Display and LDGNT), and therefore μετʼ αὐτοῦ ( met’ autou) has been used as a spacer to give extra focus to this element within the ME (see following note). γὰρ ( gar) has also been used as a spacer to the same end.+1:66Lit For the hand of the Lord was with him. ME(I/F/OTB) (see L-N, 76.3). Cf CJB, NLT, TEV. The “hand of the Lord” is an idiom for God carrying out some sort of powerful action either for or against someone (see, eg, Ex 9:3; Dt 2:15; Jsh 4:23-24, 22:31; Jg 2:15; 1 Ki 18:46; 2 Ki 3:15; 1 Ch 21:13-14; Ezr 7:6; Jb 12:9; Is 25:10). \fp+1:67Lit his.+1:68The aorist indicatives in this section are functioning proleptically/prophetically. This is reflected in the translation.+1:68Lit make a ransom, or perform redemption. ME(OTB). In OT theology, when God is the one performing “redemption” or paying a “ransom,” the “ransom” or “price” that God “pays” to bring about someone’s “release” is his own mighty acts—as, for example, in the Exodus (see, eg, Dt 7:8, 9:26; Ps 78:42; Is 50:2). These acts, moreover, are performed freely as gracious acts because of God’s name and covenant faithfulness (see Dt 9:5), and cover a wide range of actions, including provision of a ransom that delivers someone from Sheol (eg, Ps 49:7); deliverance from enemies of various kinds (eg, Ps 55:18); and the future deliverance of Israel (eg, Is 51:11). For further discussion, see TWOT, 715-17. See also ANLEX, 249, sv λύτρωσις; BDAG, 606, sv λύτρωσις 1; L-N, 37.128.+1:69Or has visited and performed…and has raised up (effective aorists). Though one could argue for an effective aorist here based on Zechariah’s presumed knowledge of the baby in Mary’s womb, the Messianic function highlighted in this prophecy (“deliverance from our enemies”), the promises of vv 71-5, the shift to the future indicative in v 76, and the simple fact that Zechariah is prophesying, all favor a proleptic function in this context, with the aorist possibly pointing back to the recent events as the basis for the certainty of the accomplishment of the yet future acts of deliverance.+1:69Lit a horn of salvation. ME(I/F) (see UBSHS [Lk], 91). Cf CJB, ISV, NIV, NLT, TEV.+1:69Lit house. ME (see note at Lk 1:27). The same applies here.+1:70Lit spoke. ME. Here promises are again in view (see note at Lk 1:55). Cf ISV, NLT, TEV.+1:70ἀπʼ αἰῶνος ( ap aiōnos) is in an embedded focal position (see BART Display), and has therefore been placed in clause-final for extra focus and stress.+1:71Lit salvation, or deliverance. σωτηρίαν ( sōtērian) is in an appositional relationship to κέρας ( keras) in v 69 (see LSGNT Notes, Lk 1:69, 71, sv κέρας). I have made the connection explicit in translation.+1:71Lit hand. ME(I/F) (see DBL Hebrew, #5931.3; L-N, 76.3; UBSHS [Lk], 94). Cf CJB, NCV, TEV.+1:72The infinitive here has been interpreted causatively (cf NET Bible Notes at Lk 1:54 and UBSHS [Lk], 79). This is reflected in the translation.+1:72Or thus showing steadfast love. Lit to do mercy. ME(OTB) (see note at Lk 1:50).+1:72Or ancestors, or forefathers.+1:72Maintaining consistency in translation between this verse and v 54 (cf ESV, NASB, NKJV, NRSV, and RSV at Lk 1:54).+1:73Lit the to grant. The articular infinitive here is interpreted as indicating the content of the oath (cf UBSHS [Lk], 96; ESS [Lk], 69). This is reflected in the translation. Cf ISV, NCV, NET, NIV, TEV.+1:74Lit the hand. ME(I/F) (see not at 1:71 above).+1:74ἐκ χειρὸς ἐχθρῶν ( ek xeiros exthrōn) is in an embedded P2 position (see BART Display and LDGNT), and has therefore placed in clause-final for primary focus and stress.+1:74ἀφόβως ( aphobōs) is in P2 (see BART Display and LDGNT), and has thus been placed in clause-final for primary focus and stress.+1:74Cf Gn 32:20; Ex 3:6, 19:1-20, 24:10-11, 33:20; Lv 10:1-10, 16:1-34; Nu 18:3; Dt 5:24-26; Jg 6:22-23; Jb 9:32-35; Ps 11:7, 15:1-5, 24:3-4, 140:13; Is 33:14; Is 6:5; Jr 33:20-26, 50:4-5; Ezk 44:13-31, 45:1-5; Re 7:15, 22:4.+1:75Or in his sight, or before him.+1:75Cf Ps 132:9-16; Is 61:3,10; Zc 3:1-10; Ml 3:3-4.+1:76προφήτης ὑψίστου ( prophētēs hupsistou) is in P2 (see BART Display and LDGNT), and therefore a reversed wh-cleft has been used to give extra focus to this element.+1:76Cf Ml 3:1; Mt 11:10; Mk 1:2; Lk 7:27.+1:77Or and to give. The articular infinitive here is interpreted as explanatory. This is reflected in the translation. Cf CJB. For a summary of the interpretive options here, see ESS (Lk), 72; UBSHS (Lk), 98.+1:77Cf Lv 10:11; Dt 17:9; Is 5:13; Jr 3:15; Ho 4:4-6; Zp 3:4; Ml 2:7-8.+1:77The prepositional phrase here is connected to σωτηρίας ( sōtērias), describing either the means or contents of the salvation just mentioned (see UBSHS [Lk], 98; ESS [Lk], 72). This connection has been made explicit in translation for clarity.+1:77Or in, or consisting in.+1:77Or by giving understanding of salvation to his people with regard to/in the forgiveness of their sins. While the statement “to give/cause knowledge of salvation” is most likely referring to John’s prophetic pronouncement, the gospels indicate that John’s ministry also included a significant amount of teaching and instruction (cf Mt 3 and Lk 3; remember, John was a Levite). Since the roles of teacher and prophet often overlap in Scripture, it is possible to interpret “giving knowledge of salvation” in terms of John giving instruction and understanding (cf Lv 10:11; Dt 17:9; Is 5:13; Jr 3:15; Ho 4:4-6; Zp 3:4; Ml 2:7-8). In that situation, the meaning is that John gives them understanding concerning salvation—the need for it, the means of receiving it, the fruit it must produce, etc. Cf Mt 3:7-12; Lk 3:7-14.+1:78The following clause is interpreted as providing the reason for forgiveness (see UBSHS [Lk], 99; interpretation 1 in ESS [Lk], 72). Similar statements in the OT indicate that this is the better interpretation (see, eg, Ex 34:7; Nu 14:18-19; Ps 86:5). The connection has been made explicit in translation here.+1:78Lit because of the bowels of mercy of our God. ME(I/F/OTB) (see L-N, 25.49; note at Lk 1:50).+1:78The antecedent has been restated for clarity.+1:78Or by which.+1:78Or the dawn, or the rising sun. Cf Jr 23:5 (LXX), Zc 3:8, 6:12 (LXX); Ml 4:2. That this is a reference to the Messiah is clear. Less clear is whether it is an allusion to Ml 4:2, or to passages like Jr 23:5. Most translations seem to favor the first option, presumably because ἐπιφαίνω ( epiphainō) is used in the next clause. The UBSHS claims that the Branch interpretation “is not consistent with the idea of shining in the darkness in the next clause which clearly should be related to anatolē” ( UBSHS [Lk], 99). I disagree. ἐπισκέπτομαι ( episkeptomai) has already been used in v 68 to describe the visitation of the God of Israel through the Davidic Savior, and there clearly means a visitation from God to help his people. In Re 22:16, “Bright Morning Star” is in an appositional relationship to “Root and Offspring of David” (see LDGNT, Re 22:16; LSGNT Notes, Re 22:16, sv ἀστὴρ). “The Branch” is a Messianic title, and therefore if the Messiah shines, it means the Branch shines. I say this not because I am dogmatic in either direction, but simply to point out that the “Branch” is just as valid a candidate here as the “rising sun” or the “dawn.” One interesting fact that may also be worth taking into consideration on this matter, is that in addition to being prophesied in the Old Testament, the Messianic “Branch” is also part of the constellation Virgo (and constellations, obviously, shine!). I discuss this topic some in a seminar called “The Gospel in the Stars,” and in a children’s book entitled The Heavens Declare. Both can be found on the DTN website (www.danieltrainingnetwork.org).+1:79Lit in darkness and shadow of death. This is an example of hendiadys (see note at Mt 4:16). Cf Is 9:1-2, 42:6-7, 42:19; Mt 4:16. σκότει καὶ σκιᾷ θανάτου ( skotei kai skia thanatou) is in an embedded P2 position (see BART Display; cf LDGNT), and has therefore been placed in clause-final for primary focus and stress.+1:79Or and to guide. As in vv 73 and 77 above, the articular infinitive here is interpreted as explanatory (ie, as defining previously referenced and thus known content).+1:79Or to, or on. According to the LSGNT Notes, εἰς ( eis) here is either a preposition of direction or a preposition of location (see LSGNT Notes, Lk 1:79, sv).+1:79Cf 1 Sm 2:9; Jb 23:11; Ps 17:5, 25:12, 37:23, 44:8, 119:31, 121:3; Pr 1:16, 3:26, 4:26, 14:15, 16:9, 20:4; Is 59:7-8; Jr 10:23.+1:79Cf Is 42:7; Rm 2:19-20; Eph 1:17-18.+1:80The imperfect indicative in this context is signaling progressive growth over a long period of time. Cf ISV, TEV.+1:80The imperfect indicative in this context is signaling progressive growth and increase over a long period of time.+1:80Cf Mt 11:7-12, 14:1-4.+1:80Lit until the day of his public appearance. ME. Cf CJB, NIV, TEV.
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